Luke 4:38–44. We remain in Capernaum, and we find ourselves amidst the ruins of a cluster of approximately twelve houses, occupied during the first century AD, and close to the ruins of a synagogue. Buried beneath the remains of an octagonal, Byzantine church, are the ruins of one particular house, slightly larger than most, but still a relatively simple, single-story dwelling.

Like most early Roman-period houses, it consists of a few small rooms clustered around two open courtyards containing ovens and grinding stones – and probably a few chickens too – but it’s what happens to the house after the middle of the first century AD that marks it as being of particular interest …

Moving on from these archaeological remains, Luke paints a picture of Jesus healing each and every one brought to him. Some were sick with various diseases, others were possessed with demons, and very subtly Luke reminds us that this Jesus, the teacher from Nazareth, was none other than the Son of God – the Christ.

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Luke 4:31–37. Most of those living in Capernaum were Jews, and they worked as fishermen and farmers, potters and traders, along with various officials – including the tax collectors. There was a small Roman garrison stationed there, who almost certainly enjoyed far better living conditions than those endured by the locals. There was a bathhouse – a Roman one, of course, and there was a synagogue.

In Capernaum, they were astonished at the teachings of Jesus because they heard in his words an authority – presumably quite unlike anything they had heard before. Luke then goes on to record a miracle. It’s the first miracle recorded by Luke, although it seems to be clear from what he has already told us that this was not the first miracle that Jesus performed. It is quite remarkable in a number of ways.

The people saw and heard the authority of Jesus as he taught – he spoke with authority – not like the religious experts of his day! When we read the teachings of Jesus – they make sense to us – we know they are true. They resonate within us. Even today we hear him speak with authority.

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Luke 4:20–30. Following his reading from the scroll of the prophet Isaiah, Jesus sparks a most dramatic response from those of his own home town. He addresses the reaction in three distinct ways, but rather than listen and learn from the great Teacher, they responded with deep anger.

For those who would follow the teachings of Jesus, even today – we should be prepared for the conflict and rejection that will follow. This is how it has always been. It seems as if the battle for the hearts and minds of mankind had entered a new phase, and nothing would ever be the same again.

Returning earlier in the day from Easby, in North Yorkshire, I stumbled across some exceptional Mediaeval wall frescos depicting a number of significant Biblical scenes, giving some food for thought for our mission segment towards the end of the show.

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Luke 4:14–20. We have returned to Galilee, in the power of the Spirit, and a report about Jesus goes out through all the surrounding country. He teaches in their synagogues, and is glorified by all. Records of Jesus teaching are interspersed with records of miraculous activity, but the emphasis seems to be upon the teaching, and it is for this that Jesus was primarily known.

Then we find ourselves at Nazareth which was, for all intents and purposes, an insignificant town – but this was where Jesus lived most of his life, and it was here that he would have gone to the synagogue each Sabbath day.

In the synagogue we hear the usual prayers before Jesus stood up to read from the scroll of the prophet Isaiah. He read what was essentially a statement of his mission, as foretold by the prophets, but was now being fulfilled with his coming as Messiah – the anointed One of God.

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Luke 4:1–13. This episode is generally referred to as “The Temptation of Jesus” … but we shouldn’t think that this was the only occasion on which he was tempted. It is a notable event in the life of Jesus as he begins his public life, and one in which he is to be clearly identified with the nation of Israel, among whom he is being revealed.

Whenever we are tempted to do something we ought not to do, our faith is being tested. We know that God will never tempt us to do anything contrary to his ways, but he will allow us to be tested. The devil only tempts us to try to bring us down, but God might test us to prove our faith.

So Jesus was being tempted by the devil. His purpose was to bring Jesus down, destroy him, and deter him from his mission. But the true purpose of this episode was for the Spirit of God to prove his identity as the Son of God and to prepare him for the mission of God.

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Luke 3:23–38. We slightly retrace our steps and consider the matter of Jewish Messianic expectations in light of John’s response to the people. It is as if John is wanting to begin to dispel traditional messianic expectations and open minds to an alternative, more complete understanding of the One who is about to come.

The episode with John comes to something of a rather abrupt end, and somewhat remarkably without any record of any meeting between him and Jesus – or even any mention of John at the time of his immersion. The closest we have read of any meeting between the two is from the time before they were born!

Luke then records a rather unusual genealogy, the purpose of which seems to be to make it clear that even though Jesus is God’s beloved Son – he really is one of us. In this, Luke is closely identifying the Son of God with humanity.

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Luke 3:1–22. Having begun this account with a record of the announcement and birth of the prophet, John, it only makes sense that Luke should begin the main section of this book with a record of his work. But before he does this, he sets the main story within the context of world history.

I think it can be difficult for us to see John as anything other than the forerunner of the Messiah, as he was, but for the Jews of his day he was initially something altogether revolutionary – to many he was a breath of fresh air – or more like a whirlwind!

In general, the Jews were familiar with ceremonial washing, and so it would not have appeared to them to be particularly unusual for John to be dunking people in the water – except that here it is directly associated with ‘repentance’ and with the forgiveness of sins. It is a significant feature of the message of John in announcing the coming of the King.

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Luke 2:41–52. After three days they found him in the temple, sitting among the teachers, listening to them and asking them questions. And all who heard him were amazed at his understanding and his answers. And when his parents saw him, they were astonished.

So begins the only account we have of an incident in what we might call the adolescent life of Jesus. So many questions we might want to ask … yet so few answers it seems.

As for the questions that he asked the teachers among whom he was found sitting, we have absolutely no idea. Nor do we know the things which he heard and the answers which he gave to questions asked of him. It is enough for us to know that he was there, and that he understood the “there” to be the house of his Father – for that is where he “must” be.

And we conclude our Mission segment with something of a Jubilee theme!

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Luke 2:21–40. We’ve come to a particularly beautiful scene in Luke’s infancy narratives, though not without a degree of trepidation. Simeon is a remarkable character and I’ve often wondered whether he had witnessed the rather unusual events that had taken place at the temple just over a year earlier. He was here at the temple awaiting the fulfilment of the hope of all hopes: “the consolation of Israel.”

Simeon’s involvement here is as one who represents “the best of expectant Israel” – a role he shares very shortly with Anna who was “to speak about the child to all who were looking for the redemption of Jerusalem.” His hymn, or song of praise, is particularly well known, though generally not within its context. The ‘Nunc Dimittis,’ as it is known, is one of the most beautiful hymns within the Scriptures.

The inclusion of Anna, the elderly prophetess, is just one of many instances in Luke’s writings where the marginalised outcasts of society are favoured by God. We have already seen this in his choice of Mary, as the young woman through whom his Son will enter the world, and in his announcement to mere shepherds “keeping watch over their flock by night.”

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Luke 2:1–20. A child has been born, but unlike any other child that has ever come into this world – this was the very Son of God – and we’re simply told: “… she gave birth to her firstborn son and wrapped him in swaddling cloths and laid him in a manger.” Never before had God and mankind been so intimately acquainted in such a profound and absolute manner. Never before had heaven and earth been so connected as at that moment.

The vivid contrast between the birth narrative of Jesus and that of John is surely not accidental. Where the latter was publicly announced in the capital city and involved a priest of the temple, that of Jesus was far more subdued and of particularly humble circumstances. Indeed, there are very few details given about the physical circumstances of the birth – tradition seems to have supplied us with far more!

And then there were the shepherds – the first of many characters whom Luke introduces into his narrative showing us that God is more than happy to be at home among ‘ordinary’ people. And it is to them that this great announcement is made.

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Luke 1:57–80. At the beginning of this infancy narrative the attention had been on Zechariah, the priest, whilst he was in the temple. Now it is upon Elizabeth, the mother – and maybe this isn’t particularly surprising when recording a birth, but the emphasis seems to be on the fact that “the Lord had shown great mercy to her.” 

Luke has much to say about mercy, and though word counts can be useful, the theme of mercy and compassion runs deep throughout his writings – even when those words are not specifically used. Of the ten times Luke specifically uses the word for ‘mercy’ – half of these are in the first chapter alone! 

We cannot help but notice the significance of the work of the Spirit of God in these pages. Here, the Spirit led Zechariah to prophesy … and he does so in poetic fashion. Where Mary’s Song had been personal, and full of praise for what God had done, this Song of Zechariah is universal and more forward looking. The plan of God is seen as coming to fulfilment through both the Messiah, and also through the prophet who will “go before the Lord to prepare his ways.” 

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Luke 1:46–56. Following the visit from Gabriel, Mary headed south into the Hill country of Judaea to visit Elizabeth, and to share with her in the joy of the Lord, that he should have blessed them in such a way as this. The focus of Luke has been on the presence of the Holy Spirit and the assurance of fulfilment of all that has been spoken by the Lord. And then Mary speaks.

The Magnificat, or the song of Mary, is recognised as being one of the most beautiful hymns or poems in the pages of Scripture. And its beauty is only magnified when considering the context in which it was first spoken. Here, within the rural surroundings of the hill country of Judaea, at the home of this elderly couple, are these two women who had found such favour with Almighty God.

Both have been blessed in order that that they might be a blessing to so many others through the two sons they would bring into the world. One to be a prophet who would prepare the way for the other – the very Son of God himself. Rarely has history witnessed or recorded such a prestigious and monumental meeting as that of these two women – Mary and Elizabeth.

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Luke 1:26–45. Far from the busyness, and splendour, and pomp and circumstance of the temple, this birth announcement takes place in the country, and is given to one who appears to be no more than an ordinary maiden of no particular consequence. 

Mary’s response was not one of disbelief, as had been that of Zechariah, but more one of logistics – she simply didn’t understand how this could happen – (she obviously hadn’t read to the end of the book!). Again, the Holy Spirit was to play a critical role in “coming upon” Mary and “overshadowing” her. This is truly incredible – the coming together of God and mankind in such a way that had never before been known. 

Perhaps one of the most striking things concerning the virgin conception of the baby Jesus is that God and mankind had joined together in such a profound and decisive manner. Such an invasion of humanity – such an intimate incursion into the world of humanity was truly outrageous! Never before had such a thing happened – never had such an idea even been conceived!

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Luke 1:5–25. The action begins! Luke is a master storyteller, he is a first-rate theologian – but he is also every bit as much an historian and sets his narrative within a framework of world events. 

The initial action begins at the very heart of the city of Jerusalem – within the Holy Place of the temple itself. This is not insignificant. Beginning in Jerusalem, at the heart of the nation of Israel, Luke’s work eventually concludes in the city of Rome, at the heart of the Roman empire. 

Luke will speak a great deal about the Holy Spirit, particularly in these opening chapters, and certainly throughout his second volume. He is certainly a very significant player in the mission of God. 

Here was a decisive act of mission – an act of sending into the world – into the very heart of the temple in Jerusalem – a messenger from God to make known the first good news the nation had heard for many a century!

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Luke 1:1–4. Luke is the only one of the four Gospel writers to include a ‘Prologue’ of this nature to his work. And it’s really rather revealing as it offers a unique insight into his process as an author. There is a strong emphasis on the power and vitality of the word of God throughout these volumes – it will always triumph over every opposition it encounters.

We consider a number of significant themes which permeate the Gospel, and which must surely have been central to his purposes in writing. These include:

• The arrival of salvation as a fulfilment of the promises of God.
• The universality of the Gospel – inclusion of the marginalised.
• Hints of a new community of believers – developed much further in Volume Two.
• The inclusion of Gentiles .. developed much more fully again in Acts.
• The plan and purposes of God.

The very existence of these volumes bears witness to the mission of God. Not only is the message profoundly missional, but the means by which the message has been written and made known to us today is itself a crucial part of the working out of mission of God.

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One of the things which has, for a long time, been of great concern to me when we are reading the Scriptures, is that we learn to read and understand them in context. Whether we are reading about Jesus or of events which happened long before his time, we are reading of things which took place in a different age from that in which we live today, and within cultures far removed from our own.

As we explore Scripture, within its many contexts, we’re going to begin with the writings of Luke. I suppose this will be something of a study of Luke-Acts, but hopefully we’ll address some useful matters of what we might want to call ‘Biblical interpretation’ along the way. And I’ve chosen the writings of Luke, not only because I particularly enjoy them, but because I find them to be so terribly useful.

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